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What’s your view on the principle “whoever does not make takfeer of a kafir is himself a kafir”, and “whoever does not make tabdi’ of a Mubtadi’ is himself a Mubtadi’; and the principle “whoever is not with us is therefore against us”?”

Answer:

Wheredidthese(falseprinciples)comefrom?!Wholaidoutthemout?!This reminds me of an anecdote that is told in our country of origin, Albania, which was mentioned in some gatherings with my father (rahimahulldh), a story which goes: a man who was a scholar visited his friend at his house and then when the scholar left his friend’s house he made takfeer of his friend. It was said to the scholar: “Why did you do that?” We have a custom in our land which I think is widespread throughout the entire world which respects, honours and holds in high esteem the ’Ulama in the form of some customs and traditions which differ in different countries. Such as:

A scholar for example will enter a room and stay there the night and when he leaves the room the host has to turn the scholar’s shoes around the other way to prepare his feet in the shoes for departure from the place of rest and the scholar does not take on the responsibility for this. But this scholar, when he visited his friend and left, he found that his shoes had not been prepared for him and found them as they were when he arrived. Meaning: the friend disrespected the Shaykh by leaving the shoes as they were.

The scholar said:

“this man has disbelieved!” Why though? Because he did not respect the scholar, and whoever does not respect the scholar does not respect knowledge, and whoever does not respect knowledge does not respect the one who comes with knowledge, and the one who came with knowledge is Muhammad (sallalldhu ’alayhi wassallam)and likewise the sequence to Jibreel and to the Lord of the worlds – therefore the man is a kãfir. This question, or this principle, reminds me of this absolute application.

It is not at all a condition that whoever makes takfeer of a person and has the proof established on him that all the people with him are included in the takfeer. Because the person could be one who has made an errant interpretation and another scholar could view that takfeer is not applicable, likewise for tafseeq and tabdi’. This reality is of the tribulations of the current era and is from the hastiness of some youth who claim knowledge whether they intend this sequence (of takfeer) or these kinds of absolute obligations. This is a broad arena, because a scholar could view that something is obligatory while another scholar can view that this is not the case, as the ’Ulama differed before and later.

As some ijtihad does not necessitate that others have to accept and take on that view. The one who necessitates acceptance of the view of another is the Muqallid who has no knowledge who has to follow someone else uncritically. As for a person who is a scholar like the one who makes takfeer, tafseeq or tabdi’ and a scholar does not share this view then it is not upon him whatsoever to accept the view of that scholar.

It is apparent that this is a calamity which, by Allãh’s Will, has later spread from your land to other lands.

What is the ruling of an individual who loves a scholar or a Da’ee and says: I love him very much, I do not want to listen to anyone refuting him and I take his word even if it goes against the evidence, because the shaykh has more knowledge of the evidence than us?

This is detestable and blameworthy partisanship and it is not allowed. We love the scholars-and all praise is to Allaah-and we love the Du’aat (callers) for the sake of Allaah, the Mighty and Majestic. However if one from amongst them makes an error in an issue, we make clear the truth in that issue with the evidence and this does not decrease our love for the one who is refuted nor does it decrease his status. Imaam Maalik-rahimahullaah- said: “There is no one from amongst us except that he will refute or be refuted, except the companion of this grave.” Meaning the Messenger of Allaah SAllaahu Alihee Wasallam.

If we refute some of the people of knowledge and some of the people of virtue, this does not mean that we hate him or dispraise him, we only make clear what is correct and for this reason some of the scholars, when some of their colleagues made an error, said: “So and so is beloved to us, however the truth is more beloved to us than him. ” And this is the correct way.

Do not understand from this that to refute some of the scholars in an issue where they have erred in, means lowering them or having hatred for them. Rather the scholars have not ceased refuting each other and at the same time being brothers and having mutual love. It is not allowed for us to take everything that an individual says unquestionably, whether he is correct or in error, because this is partisanship.

The one whose statement is taken absolutely and nothing from it is left, is the Messenger of Allaah Sallaahu Alihee Wasallam. Because he is a Messenger from his Lord and does not speak from his desires. As for other than them (messengers), then sometimes they make errors and sometimes they are correct, even though they may be from the best of the people, they are Mujtahidoon that make mistakes at times and are correct at others. No one is infallible from falling into error except the Messenger of Allaah Sallaahu Alihee Wasallam. It is therefore Waajib that we know this and that we do not remain silent upon error, due to love of an individual. Rather it is upon us that we make the error clear. The Prophet Sallaahu Alihee Wasallam said: “The religion is sincere advice. We said: To whom. He said: To Allaah, His book, His messenger, the leaders of the Muslims and their general people.”

So clarification of an error is advice for all, as for concealing it, then this goes against advice.

“He has become infatuated with love of this world, and with praise, honor and position with the people of this world. He uses knowledge as an adornment just as a beautiful woman adorns herself with jewelry for this world, but he does not adorn his knowledge with action upon it…

So these characteristics and their like predominate in the heart of one who does not benefit from knowledge, so whilst he carries these attributes his soul will come to have love of status and position – so that he loves to sit with kings and the sons of this world. He loves to share in their opulent lifestyle, sharing their lavish attire, their comfortable transport, servants, fine clothing, delicate bedding and delicious food.

He will love that people throng to his door, that his saying is listened to, and that he is obeyed – and he can only attain the latter by becoming a judge (qaadee) – so he seeks to become one. Then he is unable to attain it except at the expense of his Religion, so he debases himself to the rulers and their helpers, serving them himself and giving them his wealth as a tribute. He remains silent when he sees their evil actions after entering their palaces and homes. Then on top of this he may praise their evil actions and declare them good due to some false interpretation in order to raise his position with them.

So when he has accustomed himself to doing this over a long period of time and falsehood has taken root in him – then they appoint him to the position of judge (qaadee) and in so doing slaughter him without a knife [1]. Then they have bestowed such a favour upon him that he is obliged and has to show his gratitude to them – so he takes great pains to make sure that he does not anger them and cause them to remove him from his position.

But he has no concern about whether he angers his Lord, the Most High, so he misappropriates the wealth of orphans, widows, the poor and the needy, and wealth bequested as waaf (religious endowment) for those fighting Jihad and the nobles of Makkah and al-Madeenah, and wealth which is supposed to be of benefit to all the Muslims – but instead he uses it to satisfy his clerk, chamberlain and servant.

So he eats that which is haraam and feeds with that which is haraam and increases that which is a proof against him. So woe to the one whose knowledge which the Prophet (salAllahu ‘alayhi wa sallam) sought refuge from and ordered us to seek refuge from.

This is the knowledge which the Prophet (salAllahu ‘alayhi wa sallam) mentioned, saying, “Those amongst the people receiving the severest punishment on the Day of Ressurection is the scholar who is not given benefit through his knowledge by Allaah.”[2]

He (salAllahu ‘alayhi wa sallam) used to say, (Allaahumma innee a’oodhubika minal arba’I, min `ilmin laa yanfa`u, wa min qalbin laa yakhsha`u, wa min nafsin laa tashba`u, wa min du`aa in laa yusma`u) “O Allaah I seek Your refuge from knowledge which does not benefit; from a heart which does not fear; from a soul which is never satisfied; and from a supplication which is not heard.”[3]

And he (salAllahu ‘alayhi wa sallam) used to say: (Allaahumma inne as`aluka `ilman naafi`an, wa a`oodhubika min `ilman laa yanfa`u) “O Allaah I ask You for beneficial knowledge, and I seek Your refuge from knowledge which does not benefit.”[4]

– quoted by Ibn Rajab al-Hanbali in the Evil of Craving for Wealth and Status

——-

[1] alluding to the saying of the Prophet (saw), “He who is appointed as a judge has been killed without a knife.” Reported by Ahmad, Aboo Dawood (transl. 3/1013/no.3564) and at-Tirmidhee who declared it hasan. I say: Its isnaad is saheeh.

[2] Reported by Ibn `Abdul-Barr in Jaami` Bayaanil-`Ilm (1/162) and al-Aajuree (pp.93-94) and at-Tabaranee in as-Sagheer (1/1831) and others and its chain of narration is very weak since it contains ‘Uthmaan ibn Miqsam al-Burree who was accused of lying and fabrication. It is however reported as being the saying of Abud-Dardaa only, with an authentic chain of narration. It is reported by ad-Daarimee (1/182) and others.

[3] Reported by Ahmad, Aboo Dawood (transl. vol.1/p.401/no.1543) and others, all with the wording, “O Allaah I seek Your refuge from four: from knowledge which does not benefit…” The hadeeth was declared to be saheeh by al-Haakim and adh-Dhaabee agreed, and it has supports from a number of the Companions.

[4]Reported with the wordy by al-Aajuree (p.134) and Ibn Hibbaan (no.2426). It is also reported by Ibn Maajah (no.3843) and Ibn `Abdul-Barr (1/162) with the wording, “Ask Allaah for beneficial knowledge and seek Allaah’s refuge from knowledge which does not benefit.” Its chain of narration is hasan (good) and there is similar narration from Umm Salamah reported by Ibn Maajah and others.

All praise belongs to Allah alone, the Lord of everything that exists. May Peace and Blessings of Allah be upon our beloved Messenger Muhammed (Sallallahu alaihi wasallam).

Today when the Scholars have become few and the speakers have increased to great number, it is very important to clarify few things in this regard.

Firstly, to the Duats:

The ignorance has taken the place of Ilm and the speakers have taken the place of Scholars and the Masses except the few took these speakers as scholars. Every caller to Islam should take into account the position he belongs to and he shouldn’t transgress that limit (position). We see nowadays that few callers to Islam take strange position in matters related to our Deen in contrary to well defined Rulings and they impart these deviant knowledge to the Masses.

It is obligatory on the Duaats to connect the masses to the Scholars of Ahl us Sunnah and should be limiting themselves from giving any ruling except the correct one.

Secondly, to the masses:

It is incumbent upon you o Ahl us Sunnah to differentiate between the Scholars and other than scholars like student of knowledge, duats, writer and others. You should listen to everyone who is on Correct Aqeedah but always make sure to make your reference point – the Kibar ulama. In case of any misunderstanding, always refer back to scholars who are well grounded in religion instead of taking the strange ruling or other than this.

Below is the short advice by Shaykh ’Abdul’Azeez bin Rayyis ar-Rayyis :

My brothers, it is a must to differentiate between a scholar, preacher, admonisher, literary writer, student of knowledge, pious worshiper and others. It is incorrect to mix them all together (as being on the same level) otherwise we will fall into a grave calamity.

It is verified in the Two Saheehs from the hadeeth of Abu Sa’eed (radi Allahu ’anhu) that the Prophet (sallallahu ’alayhi wassallam) said:

“Among those who came before you was a man who killed ninety-nine men. So he asked about where he could find the most knowledgeable of the people on earth. He was told to go to a Monk (a pious worshiper), so the man asked him ‘I have killed ninety-nine people, is there any tawbah for me?’ The monk replied ‘No’. So the man killed him too to make the number of those who had killed one hundred. He then asked again about where he could find the most knowledgeable person on the earth and was told to go to a scholar. The man said to the scholar ‘I have killed a hundred people, is there any tawbah for me?’ The scholar replied ‘Yes, what is there between you and tawbah? Go to such and such a land where there are some people worshipping Allah, go and worship with them.’” To the end of the hadeeth.

Pay attention brothers, when the matter became confused and mixed up and he did not differentiate between the pious worshiper and the scholar this calamity occurred.

When did the pious worshipper err? When he transgressed his bounds, if he remained on what he was doing in terms of worship then his action would not be censured, but when he transgressed this and placed himself into the position of the people of knowledge he erred and his recompense was to be killed.

Likewise, those admonishers that you see who give sermons, or those reciters and du’at or others, when they transgress their bounds – then know for certain that they are incorrect in doing so.

Thus, the people have to differentiate between the du’at, admonishers and reciters and between the ’Ulama and students of knowledge.

From that also is something which I also indicated before, which is linked to being merciful, is to forgive and pardon. If your Sunni brother makes a mistake then you have to pardon and forgive him, you make mistakes and your brothers make mistakes. If the brothers always manifest harshness, boycotting and abandoning for everything that occurs then who will remain with you akhee? Many people are like this in that there are those who have harshness and do not correctly estimate matters and err so it is upon you to pardon and forgive. Allah says,

خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ

Take what is given freely, enjoin what is good, and turn away from the ignorant. (Surah: 7 Ayah:199)

Some of them said “Grant forgiveness as much as you can with regards to people’s character”, it is not possible for the people to be always as how you want. A man came and grabbed the Prophet (Sallallahu alaihi wasallam) by his collar and said: “O Muhammed give me the money that I lent to you for Allah!” Due to this man pulling on the robe from Najran that the Prophet (sallallahu alaihi wasallam) was wearing it bruised the Prophet’s neck. The Prophet (sallallahu alaihi wasallam) smiled and instructed to give him some of the money that was owed, this is how the Prophet sallallahu alaihi wasallam was. Thus, errors will happen however, by Allah, Our Sunni brother even if he errs we love him, we love him even though he commits an error. Also, safeguarding the Dawah of Ahl us Sunnah and this is the Dawah of all of us, and Ahl us Sunnah has no honour except with this Dawah and supporting it and spreading it among people and conveying it to the servants of Allah. This is the reputation of the Dawah and of the most important issues connected to this is that there are ta’awwun (co-operation) among brothers and tarahhum (showing mercy), wherein they praise each other, thank each other and co-operate among themselves as Allah says,

And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah ; indeed, Allah is severe in penalty. ( Surah: 5 Ayah: 2)

We should co-operate among ourselves as the people are now waiting for this Dawah and you can see that the Dawah of Ahl us Sunnah, all praise be to Allah, has spread among all peoples. The people love the Dawah however it is possible that we can of those who support this Dawah and convery Allah’s deen and invoke Allah to aid it and safe guard it to the utmost, an so that we are not of those who destroy it.

Yes, from the people are those who merely set out to destroy via nameemah, qeel wa qal, ifsad (causing corruption) , writing things on the internet, tarnishing the reputations of Ahl us Sunnah and entering matters which they do not adequately understand. All of this also leads on to what I advise: which is that a Sunni youth should not get involved in that which he does not understand and not indulge in major Issues as these issues should be left to the senior scholars. If any argumentation, dispute or discussion occurs between two scholars or two people from Ahl us Sunnah- my brother do not get involved, Allah has not obligated that upon you. Why are you even getting involved?! Did Allah instruct you to get involved?! Allah has not instructed you to get involved! It is enough for you to learn which will benefit you such as the Ahkam of Salah, Ibadah, Ahkam ul Muamlat and creedal issues. Now, you may not even have studied any creedal books! Shaykh Muhammed bin AbdurRahmaan bin Qaasim read al-Aqeedah al-Wasitiyyah with the former Mufti of Saudi, Shaykh Muhammed bin Ibraheem eight times over and each time he wrote out a complex explanation. He then published these explanation in one compilation entitled Sharh Aqidah al wasitiyyah li’sh Shaykh Muhammed bin Ibraheem and it is one of the best explanations of this creed and, rather it is the best explanation of this creed in my humble view.

So my brother, leave entering into these issues (among the scholars) and do not preoccupy yourself with this so that you can relax, feel assured and give concern to that which Allah has instructed you with. Allah has instructed you to worship Him, pray the night prayer, to remember Him with tasbeeh and tahleel and if you were to occupy yourself with things which you do not adequately understand Shaytan will start to confuse you and in the end will deviate you from the way of the blessed Salafi Dawah. You will begin to preoccupy yourself with matters which you are not of the calibre to indulge in. Do not get involved in such issues, this is my advice to the youth. If you do not get involved and entrust the matter to the Ulama, you will relax and co-operate. But if you get involved in such major Issues there will be differing, argumentation and disputation which even reaches the level of tabdi- for what? This destroys the Dawah, the people are in need of it and are in need of us to teach them Allah’s book and the sunnah of the Prophet Sallallahu alaihi wasallam. They are in need of those who will guide them to this truth and to this good, they are in need of one who will come to them with saheeh ut Targheeb by Shaykh Al Albani, Riyad us Saaliheen, Bukhari and so on in order to teach people the Hadith of Prophet, may Allah increase you in goodness! This brings the Heart together. Be careful O gathering of the Believers!

I also Advise to safeguard seeking Knowledge and I mean by this serious knowledge seeking, it is inadequate for a person to come to a lesson or a conference for a day or two, No! Everyday one should seek knowledge via lessons, audios, books, sitting among ourselves and learning. We should read the books of the people of knowledge and this can be based upon your own knowledge, find that which suits you. Everyday one should always be searching for knowledge, not just once a week if someone has the virtue of time the basis has to be knowledge and learning. I finally advise you all to have Taqwa of Allah open and Secretly.

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Umar Ibn Al-Khattab said:

"If a man comes out of his house carrying a burden of sins like the mountains of Tihamah, then when he hears some knowledge he fears Allah and repents, he will go back home with no sins on him.
So do not forsake the gatherings of the scholars."
[Miftah Dar as-Sa’adah, 1/122; Fara’id al-Kalam, p. 135.]

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